João 19
Steven Cole · Citado em PreceptAustin
João 19
Cole - When He was born, magi from the east came to Jerusalem asking (Matt. 2:2), “Where is He who has been born King of the Jews?” When the angel Gabriel appeared to Mary to tell her that she would be with child through the Holy Spirit, he said regarding Jesus (Luke 1:32–33), “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end.” Although in His first coming, He died as the sacrifice for our sins, in His second coming, He will rule the nations with a rod of iron as King of kings and Lord of lords (Rev. 19:15–16). So, like Caiaphas who inadvertently prophesied that Jesus should die for the nation, so Pilate unknowingly proclaimed the truth that Jesus is the King of the Jews and of all nations. Make sure He’s your king! (So Great a Salvation John 19:17-30) NET NOTE - Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view. John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. John 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man. Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:19-20. And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was near to the city and it was written in Hebrew, and Greek, and Latin. So that all who gathered around the cross might read it. Inscription (5102) titlos which was a brief notice used for identification giving the reason for condemnation and only used in John 19:19-20. It is a Latin loanword (Latin - titulus) and in the NT is the notice giving the reason for Jesus' condemnation and crucifixion. France adds that "“The written charge (or titulus) was normally carried before a criminal on the way to execution, or hung around his neck, and would then be fixed to the cross, thus reinforcing the deterrent effect of the punishment.” (TNTC-Matthew) Lane is probably correct when he says "The wording was designed to convey a subtle insult to Jewish pretensions and to mock all attempts to assert the sovereignty of a subject territory.” (NICNT-Mark) Nazarene (3480) Nazoraios from Nazara = Nazareth) describes an inhabitant of Nazareth and as in this passage is used to describe Jesus. In the plural nazoraios is used once to describe Christians (in a derogatory sense) (Acts 24:5+) This was in the inscription on the Cross (Jn 19:19). Zodhiates adds that "In Mt 2:23, we find the expression "He shall be called a Nazarene," i.e., according to the meaning of the Hebrew word netser (05342), "he shall be called a shoot" or branch. This is in allusion to such passages as Isa 11:1+; Isa 53:2+ and Zech 3:8; 6:12, but here also it implies reproach from the contempt in which Nazareth was held." (Ibid) Nazoraios - 13x in 13v - Nazarene(9), Nazarenes(1), Nazareth(3). Matt. 2:23; Matt. 26:71; Lk. 18:37; Jn. 18:5; Jn. 18:7; Jn. 19:19; Acts 2:22; Acts 3:6; Acts 4:10; Acts 6:14; Acts 22:8; Acts 24:5; Acts 26:9 NAZARENE [ISBE] - naz-a-ren; naz'-a-ren Nazarenos; Nazaraios in Matthew, John, Acts and Luke): A derivative of Nazareth, the birthplace of Christ. In the New Testament it has a double meaning: it may be friendly and it may be inimical. 1. An Honourable Title: On the lips of Christ's friends and followers, it is an honorable name. Thus Matthew sees in it a fulfillment of the old Isaiah prophecy (Isa 11:1 (Hebrew)): "That it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene (Mt 2:23). According to an overwhelming array of testimony (see Meyer, Commentary, in loc.), the name Nazareth is derived from the same natsar, found in the text quoted from Isa. We have here undoubtedly to do with a permissible accommodation. It is not quite certain that Matthew did not intend, by the use of this word, to refer to the picture of the Messiah, as drawn in Isa 53, on account of the low estimate in which this place was held (Jn 1:46). Nor is permissible, as has been done by Tertullian and Jerome, to substitute the word "Nazarite" for "Nazarene," which in every view of the case is contrary to the patent facts of the life of the Saviour. Says Meyer, "In giving this prophetic title to the Messiah he entirely disregards the historical meaning of the same Septuagint reading in Isa 11:1, anthos), keeps by the relationship of the name Nazareth to the word natsar, and recognizes by virtue of the same, in that prophetic Messianic name netser, the typical reference to this--that Jesus through His settlement in Nazareth was to become a Nazoraios, a `Nazarene.'" This name clung to Jesus throughout His entire life. It became His name among the masses: "Jesus of Nazareth passeth by" (Mk 10:47; Lk 24:19). Perhaps Matthew, who wrote after the event, may have been influenced in his application of the Isaian prophecy by the very fact that Jesus was popularly thus known. Even in the realm of spirits He was known by this appellation. Evil spirits knew and feared Him, under this name (Mk 1:24; Lk 4:34), and the angels of the resurrection morning called Him thus (Mk 16:6), while Jesus applied the title to Himself (Acts 22:8). In the light of these facts we do not wonder that the disciples, in their later lives and work, persistently used it (Acts 2:22; 3:6; 10:38). 2. A Title of Scorn: If His friends knew Him by this name, much more His enemies, and to them it was a title of scorn and derision. Their whole attitude was compressed in that one word of Nathanael, by which he voiced his doubt, "Can any good thing come out of Nazareth?" (Jn 1:46). In the name "Nazarene," the Jews, who opposed and rejected Christ, poured out all the vials of their antagonism, and the word became a Jewish heritage of bitterness. It is hard to tell whether the appellation, on the lips of evil spirits, signifies dread or hatred (Mk 1:24; Lk 4:34). With the gatekeepers of the house of the high priest the case is clear. There it signifies unadulterated scorn (Mt 26:71; Mk 14:67). Even in His death the bitter hatred of the priests caused this name to accompany Jesus, for it was at their dictation written above His cross by Pilate (Jn 19:19). The entire Christian community was called by the leaders of the Jewish people at Jerusalem, "the sect of the Nazarenes" (Acts 24:5). If, on the one hand, therefore, the name stands for devotion and love, it is equally certain that on the other side it represented the bitter and undying hatred of His enemies. Henry E. Dosker QUESTION - What does INRI stand for? ANSWER - John 19:19 records, “Pilate had a notice prepared and fastened to the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS.” John 19:20 continues, “Many of the Jews read this sign, for the place where Jesus was crucified was near the city, and the sign was written in Aramaic, Latin and Greek.” Today, many times when the cross of Jesus is displayed, the letters INRI are placed on the sign above the cross. In Latin, the text “JESUS OF NAZARETH, THE KING OF THE JEWS” would have been written, “Iesus Nazarenus Rex Iudaeorum.” Abbreviated, this phrase results in “INRI.” It is unlikely that the letters INRI were truly on the sign that Pilate placed over Jesus’ head, as John 19:20 specifically states that the sign was written in Aramaic, Greek, and Latin. Although John’s gospel refers to the writing as a “title,” Mark and Matthew both refer to it as an “accusation.” It was customary to set up over the heads of persons crucified the crime for which they suffered, and the name of the sufferer. The accusation on which Jesus had been condemned by Pilate was his claiming to be the King of the Jews. Ironically, the “crime” for which Jesus was crucified is not a crime at all, but an absolutely true statement. Not only is Jesus King of the Jews, He is the King of all – the King of kings and the Lord of lords (Revelation 17:14 and 19:16). He is King over all the universe and all its inhabitants. And it was not any crime of His own that was nailed to the cross; it was the crimes (sins) of everyone who would ever put his or her faith in Him for salvation. He has “blotted out the handwriting of ordinances that was against us, which was contrary to us, and has taken it out of the way, nailing it to the cross” (Colossians 2:14). Just as the title King of the Jews was written in three languages, so do those of all nations and languages recognize Him as Savior, as indeed He is of all the elect of God whom He saves from all their sins, by bearing them in His own body on the cross, and of whom He is the able and willing, the perfect and complete, the only and everlasting Savior. King Of Our Lives I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures. — 1 Corinthians 15:3 Today's Scripture : John 19:16-22 More than 2,000 years ago in Jerusalem, Pontius Pilate commanded that a placard be placed on the cross that read: “Jesus of Nazareth, the King of the Jews.” Perhaps Pilate sought to induce fear among the people and discourage them from crowning their own king. King of the Jews. Was it an original thought at the time? Perhaps it had been introduced when the wise men asked, “Where is He who has been born King of the Jews?” (Matthew 2:2). They had sought the fulfillment of this promise: “For unto us a Child is born . . . ; the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). They believed Jesus was this Child. Later, when Christ was crucified, some jeered, “If You are the Son of God, come down from the cross” (Matthew 27:40). They wanted to see if Jesus really was King. But Jesus did not come down. The true meaning of the cross is that “Christ died for our sins” (1 Corinthians 15:3). He who paid the penalty of our sins has made God’s forgiveness possible. King of my life I crown Thee now— Thine shall the glory be; Lest I forget Thy thorn-crowned brow, Lead me to Calvary. —Hussey Jesus is King of our lives, so we must serve Him all of our lives. QUESTION - What prophecy is Matthew 2:23 referring to regarding Jesus being a Nazarene? ANSWER - Matthew 2:23 says about Jesus, “He went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, that he would be called a Nazarene.” Where is this prophecy in the Old Testament? Matthew is obviously not quoting a prophecy directly, as there is no Old Testament passage with the wording he uses. Three major options exist for interpreting this verse. First, it may be that Matthew is associating the word Nazarene with the Hebrew word netser (“branch or sprout”). The “Branch” was a common term for the Messiah, such as in Isaiah 11:1: “A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.” Hebrew was written with only consonants, and netser would have appeared as NZR—the same main consonants as Nazareth. In fact, in Aramaic, the common language of Jesus’ day, the word for “Nazareth” and the Hebrew word for “branch” sounded very much alike. Matthew’s point could be that Jesus was “sprouting up” from an obscure village in Galilee; Jesus was the Branch predicted by the prophets, and the name of the town He grew up in happens to sound just like the prophets’ word for “branch.” A second option is that Matthew is citing a prophecy not found in the Old Testament but in another source. If so, Matthew referred to a prophecy known to his original audience yet unknown to us today. However, this is unlikely and an argument from silence. A third option is that Matthew uses the word Nazarene in reference to a person who is “despised and rejected.” In the first century, Nazareth was a small town about 55 miles north of Jerusalem, and it had a negative reputation among the Jews. Galilee was generally looked down upon by Judeans, and Nazareth of Galilee was especially despised (see John 1:46). If this was Matthew’s emphasis, the prophecies Matthew had in mind could include these two passages concerning the Messiah: “But I am a worm and not a man, scorned by everyone, despised by the people. All who see me mock me; they hurl insults, shaking their heads” (Psalm 22:6–7). It’s true that Nazarenes were “scorned by everyone,” and so one could see this messianic prophecy as an allusion to Jesus’ hometown of Nazareth. “He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem” (Isaiah 53:3). Again, in Jesus’ day, Nazarenes were “despised and rejected,” and so Isaiah’s prophecy could be viewed as an indirect reference to Jesus’ background as the supposed son of a carpenter from Nazareth. If Psalm 22:6–7 and Isaiah 53:3 are the prophecies that Matthew had in mind, then the meaning of “He shall be called a Nazarene” is something akin to “He shall be despised and mocked by His own people.” Jesus not only identified with humanity by coming to our world; He also identified with the lowly of this world. His upbringing in an obscure and despised town served as an important part of His mission. Jesus identified Himself as “Jesus of Nazareth” during His encounter with Saul on the road to Damascus (Acts 22:7–8). After his conversion, Paul mentioned Jesus of Nazareth (Acts 26:9). One of the names of the early Christians was “Nazarenes” (Acts 24:5), and the term Nasara, meaning “Nazarene,” is still used today by Muslims to identify a Christian. Question: What does it mean that Jesus is the King of the Jews? Answer: Jesus is referred to as the King of the Jews two times in His earthly life: at His birth by the wise men (Matthew 2:2) and at His trial and subsequent crucifixion (Mark 15:2). All four gospels record the words “King of the Jews” as part of Pilate’s instructions to the angry mob (Matthew 27:37; Mark 15:9; Luke 23:38; John 19:3) and Pilate’s direct address to Jesus (Matthew 27:11; Mark 15:2; Luke 23:3; John 18:33). It is interesting that only non-Jews used this specific title to describe Jesus, underscoring the truth of John 1:11, which says, “He came to his own, and his own people did not receive him.” The title King of the Jews had both messianic and political implications. Kings in Israel were anointed with oil as a sign of God’s choosing (see 1 Kings 1:39), and the meaning of Messiah is “Anointed One.” As the Son of David, the Messiah was chosen by God to fulfill the Davidic Covenant and rule on the throne in Jerusalem. When the magi came to Jerusalem seeking the King of the Jews, they most likely had in mind a future political leader, much to King Herod’s chagrin. But the Jews in Jerusalem, hearing the magi’s question, would have thought of the long-awaited Messiah. In Mark 15:32 some mockingly call Jesus the “King of Israel” and associate the title with “Christ” (“Messiah”). What they meant as jeering scorn—what kind of king would be hanging on a cross?—was, ironically, the exact truth. Jesus was the King of Israel, and He was on the cross to save them from their sins. The sign that Pilate posted over Jesus on the cross identified the “criminal” in three languages: “Jesus of Nazareth, the King of the Jews” (John 19:19). The Jewish leaders objected to the application of a Messianic title to Jesus: “Do not write ‘The King of the Jews,’ but that this man claimed to be king of the Jews” (verse 21). For reasons he kept to himself, Pilate refused to alter the sign (verse 22), which was another ironic statement of truth. During the trial of Jesus, Pilate had asked Him, “Are you the king of the Jews?” (Mark 15:2). Jesus answered, “It is as you say” (NASB). Later, Jesus expanded on the idea of His being a king: “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36). The King of the Jews was rejected by Israel, but there is a broader spiritual kingdom that He still ruled. After the conversation about Jesus’ kingship, Pilate turns to the crowd and asks, “Do you want me to release ‘the king of the Jews’?” (John 18:39). In no uncertain terms, the crowd shouts their answer: “No, not him! Give us Barabbas!” (verse 40). Pilate then allows the soldiers to give Jesus a beating, during which they clothe Jesus as a king, mock Him with cries of “Hail, king of the Jews!” and repeatedly slap Him in the face (John 19:3). After the mockery, Pilate again presents Jesus to the crowd as the King of the Jews: “Here is your king,” he says (verse 14). In response they shout, “‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered” (verse 15). Their choice had been made, and Jesus, their true king, was led away to be crucified (verse 16). Some people during Jesus’ ministry recognized Jesus as the King of the Jews. As Jesus neared Jerusalem the final time, the crowd with Him “thought that the kingdom of God was going to appear at once” (Luke 19:11). In other words, they believed Jesus was the King of the Jews, and they were ready to help Him set up the earthly kingdom. Jesus told a parable indicating that the kingdom would be delayed (verses 12–27), but the crowd’s enthusiasm did not wane. As He entered Jerusalem, Jesus was greeted with shouts of welcome for the King of the Jews: “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” (verse 38). God’s people had been expecting a deliverer since God first promised one in Genesis 3:15. God Himself unified the Hebrews under Moses and told them that, as long as they followed and obeyed Him, He would bless and guide them (Deuteronomy 11:8–9; 27:9–10). But the children of Israel rejected the Lord as their leader and demanded an earthly king (1 Samuel 8:7, 19). God gave them what they wanted and appointed Saul as the first king over Israel (1 Samuel 9:17). When Saul disobeyed the Lord, he was then rejected by God, and his sons were not allowed to succeed him on the throne (1 Samuel 15:9–11, 23, 28). Instead, God chose David to be the next king of the Jews (1 Samuel 16:1). God promised David that his name would be forever associated with the throne of Israel (2 Samuel 7:12–16). Through the inspiration of the Holy Spirit, David penned the prophetic Psalm 22, which gave Israel hints about what their future Messiah and Deliverer would endure. But, in their desperation for an earthly king and an earthly kingdom, most of the Jews disregarded those prophetic words as well as the ones in Isaiah 53. When Jesus came, He fulfilled those prophecies. Importantly, He was from the royal line of David (Matthew 1:1; John 7:42) and could rightly take the title King of the Jews, but because Jesus was not what they wanted, “his own people did not receive him” (John 1:11ESV). A king is a supreme ruler. When the Jews clamored for a king in Samuel’s day, they were rejecting God as their Supreme Ruler (1 Samuel 8:7). Because of their hard hearts, He allowed them temporary kings. But this led to bondage and their destruction as a nation, highlighting the reality that what they wanted was not what they needed. The kingdom was divided after King Solomon’s rule, and both parts of the divided kingdom eventually fell to foreign enemies. Jerusalem was destroyed at least twice, once by the Babylonians under Nebuchadnezzar (2 Kings 25:8–10) and again by the Romans under Titus in AD 70. The Jews who rejected their true King were scattered among the nations for centuries until 1948. Isaiah 11 announced that one day a “shoot from the stem of Jesse” (verse 1) would come and set the world to rights. The Jews have long interpreted such prophecies as foretelling an earthly king for Israel. We understand Jesus to be that King; however, God had bigger plans than just an earthly kingdom. He never resigned Himself to Israel’s rejection of His kingship, but rather used their rejection of Him as an opportunity to demonstrate His love for the whole world (John 3:16). The Son of God took on human flesh, came in the form of a servant, and showed His people what a real Deliverer was like (Philippians 2:5–11; Mark 10:44). Because this King of the Jews did not fit the ideas they had cherished for thousands of years, the Jews again rejected the One they needed. Many Jews are still waiting for the wrong kind of king. Revelation 19:16 describes the day when Jesus will return to rule over the earth. At that time, the ancient prophecies of an earthly kingdom of God will be fulfilled, and no one will doubt that Jesus is the King of kings and the Lord of lords. Every nation, tribe, and tongue will bow to the King of the Jews (1 Timothy 6:14–16; Romans 14:11; Philippians 2:10; Revelation 5:9). (Source: GotQuestions.org) Norman Geisler - MATTHEW 27:37 (cf. Mark 15:26; Luke 23:38; John 19:19)—Why are all the Gospel accounts of the inscription on the cross different? PROBLEM: The wording of the accusation above Christ’s head on the cross is rendered differently in each Gospel account. Matthew: “This is Jesus the king of the Jews” (27:37). Mark: “The king of the Jews” (15:26). Luke: “This is the king of the Jews” (23:38). John: “Jesus of Nazareth, the king of the Jews” (19:19). SOLUTION: While there is a difference in what is omitted, the important phrase, “the king of the Jews,” is identical in all four Gospels. The differences can be accounted for in different ways. First, John 19:20 says, “Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.” So then, there are at least three different languages in which the sign above Christ’s head was written. Some of the differences may come from it being rendered in different languages. Further, it is possible that each Gospel only gives part of the complete statement as follows: Matthew: “This is Jesus [of Nazareth] the king of the Jews.” Mark: “[This is Jesus of Nazareth] the king of the Jews.” Luke: “This is [Jesus of Nazareth] the king of the Jews.” John: “[This is] Jesus of Nazareth the king of the Jews.” Thus, the whole statement may have read “This is Jesus of Nazareth, the king of the Jews.” In this case, each Gospel is giving the essential part (“the king of the Jews”), but no Gospel is giving the whole inscription. But neither is any Gospel contradicting what the other Gospels say. The accounts are divergent and mutually complementary, not contradictory. Walter Kaiser - John 19:19 What Was the Crime? (Hard Sayings of the Bible - page 471) It was Roman custom to post on the cross the crime of the one being executed. When we read John 19:19, it seems very clear what was written on the cross: “Jesus of Nazareth, the King of the Jews.” However, then we read the other Gospels: Mt 27:37: This is Jesus, the king of the Jews. Mk 15:26: The king of the Jews. Lk 23:38: This is the king of the Jews. What was the crime that was posted over Jesus? It is clear that the Gospels agree on the charge: “king of the Jews.” That is, officially he was being executed as one who had proclaimed himself a king, specifically, king of the Jews, and so was being executed for rebellion against Caesar. This charge is consistent with the trial accounts and consistent with what we know of the concerns of the Roman government of the day about any popular Jewish movement. It is further reinforced by the fact that those executed with Jesus are called “thieves,” for the Jewish historian Josephus uses the same term to describe revolutionaries. In fact, Jesus may well have replaced Barabbas, who is clearly described as a revolutionary and could have been the leader of the other two. What about the rest of the charge? Did it identify Jesus by name? How much of his name did it use? In all probability it did identify Jesus by name. A crucified person was not easy to recognize, given how brutally he or she had been treated. Furthermore, the purpose of crucifixion was not simply execution, but terror, for by crucifying a person in a public place (usually along a road leading into the city), the dying (and usually afterward, rotting) person would be a warning to anyone contemplating doing what the victim had done. Obviously identifying the victim would serve as more of a warning than leaving them unidentified. Why, then, the differences in the Gospel accounts? First, each of the Gospel writers knows that words are precious. Papyrus only came in certain lengths, and three of our four Gospels fill the longest papyrus scrolls of the day. Mark, of course, could have bought a longer scroll, but by the time he came to this point in the story the scroll was already purchased and mostly used. The readers of the Gospels have no doubt about who is on the cross, so the only reason to include the name is for effect, if one has space. John includes the full name for he is going to make a comment on the accusation and the reaction it caused among the Jews (Jn 19:20–22). The other Gospels have not chosen to discuss the charge, so they can use a shortened form. Second, while the accusation, according to John, was written in Aramaic (or Hebrew), Greek and Latin, we do not know in what form it passed into the Gospel tradition. Did one person remember the Aramaic and another the Greek? Or was the Aramaic the only form in which the charge was remembered? There is plenty of room here for various versions to be passed on, especially since only the charge itself was the essential part of what was written. Thus this passage reminds us again of the process of writing the Gospels. The early oral accounts probably circulated in Aramaic and were then translated into Greek as needed. The significant point is that despite their history of transmission they agree on the central issue. This reminds us to focus on the core point, that Jesus was crucified as a revolutionary, and not on the details, which did not bother the writers of the Gospels. John 19:20 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. in: John 19:13 5:2 Ac 21:40 22:2 26:14 Rev 16:16 and Greek: Ac 21:37 Rev 9:11 SEE TITULUS - Hebrew, Latin and Greek Inscription MANY JEWS READ PILATE'S INSCRIPTION Only John gives the detail of the inscription written in 3 languages. Therefore many of the Jews read this inscription - There would have been Jews from throughout the Roman Empire because of the Passover, and that the inscription was in 3 languages would ensure that it was legible to all who saw it. for the place where Jesus was crucified was near the city and it was written in Hebrew, Latin and in Greek- Golgotha was near Jerusalem but outside of the city as discussed above. John is explaining why many of the Jews were able to read the inscription, and he gives 2 reasons - (1) It was near the city (and many writers say it was on a main thoroughfare) and (2) it was in 3 languages which would accommodate Jews who spoke languages other than Hebrew. John Trapp makes an interesting somewhat "interpretative" observation that "This venerable eulogy and epitaph, set upon our Savior’s cross, proclaimed Him King of all religion, having reference to the Hebrews; of all wisdom, to the Greeks; of all power, to the Latins....“In Hebrew, for the Jews who gloried in the law; in Greek, for the Grecians who gloried in wisdom; in Latin, for the Romans who most gloried in dominion and power. Merrill Tenney - “Aramaic, for the local inhabitants; Latin, for the officials; Greek, the lingua franca of the eastern Mediterranean world.” (See The Expositor's Bible Commentary - Abridged Edition) Warren
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Cole - The prophecy that the soldiers inadvertently fulfilled was Psalm 22:18+, “They divide my garments among them; and for my clothing they cast lots.” None of these pagan soldiers were aware of that psalm or of the fact that they were fulfilling a prophecy made 1,000 years before. But John points this out to let us know that these were not random happenstance. Although these soldiers were not pre-programmed robots and were only doing what soldiers tend to do, the sovereign hand of God behind the scenes was controlling even these minor details surrounding Jesus’ death. While Jesus died naked to bear our shame, He clothes us who believe with His robe of perfect righteousness! (So Great a Salvation John 19:17-30) Marvin
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Cole points out that "Joseph walks into Pilate’s presence to ask for Jesus’ body and then he and Nicodemus defile themselves by preparing that body for burial. In so doing, they lost their religion, but they gained Christ! By “religion,” I’m referring to those who are scrupulous about outward appearances, but don’t deal with God on the heart level (see Mark 7:1–23). Religious people are fastidious about cleaning the outside of the cup, while inwardly they are full of sinful self-indulgence (Matt. 23:25). Religious people do things to look good before people, but they don’t come to Christ as needy sinners to receive mercy and to live in holiness on the thought level. To be committed to Jesus Christ, you’ve got to give up religion and replace it with reality with God. Joseph and Nicodemus were rejected by the Jewish leaders, but by confessing Christ on earth they gained eternal acceptance in heaven (Matt. 10:32–33). They lost their rules-keeping religion, but they gained an eternal relationship with the risen Savior. They lost their earthly riches, but they gained treasures in heaven. (The Cross and Our Commitment John 19:31-42) So (oun - term of conclusion - What's being concluded?) - The conclusion of Joseph's daring ask was an affirmative reply. In Pilate's reply I see a hint of divine intervention because the sovereign God was sill orchestrating the events of His Son's drama of redemption and the exclamation point on that drama (resurrection) had to now be brought to fruition. And as so often in the Bible, God used men to bring this about, one a pagan name Pilate (reminiscent of God's use of other pagans such as Cyrus, Isa 44:28, 45:1 or Nebuchadnezzar, Jer 25:9, 27:6, 43:10) and the other a bold new believer named Joseph. God's work will always be completed just as He has ordained. He came and took away (airo as in Mt 14:12) His body (soma) - And remember that Joseph had to move fast to carry out this burial because Jesus died at 3 PM and sunset was only 3 hours away, at which time no work could be done because it was the Sabbath! So Joseph quickly responded to Pilate's affirmative reply to his request and beat the time deadline of making sure no corpse remained hanging until the night as recorded by Moses... his corpse shall not hang all night on the tree, but you shall surely bury him on the same day (for he who is hanged is accursed of God), so that you do not defile your land which the LORD your God gives you as an inheritance. (Dt 21:23+) Spurgeon's expository comments - note there may be some repetition as this is simply a collection of all his thoughts on a given passage or section. John 19:38-40. And after this Joseph of Arimathea, being a disciple of Jesus, Oh, how tenderly, and with how many tears, did they take their Lord’s body from the cross! Secret (hidden) (2928) krupto English = crypt, cryptic) is a verb meaning to cover, to hide, to conceal, to keep secret (either protectively or for selfish reasons). To keep something from being seen. In some contexts krupto means to hide so as to keep secret (eg, Lk 19:42). The first use in the Bible (Septuagint) is sad describing when Adam and Eve who had just committed the first sin "heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden." (Ge 3:8,10) In Ge 4:15 because of his sin of murdering Abel Cain cries“Behold, You have driven me this day from the face of the ground; and from Your face I will be hidden (Ge 4:14). In Ge 18:17 we see the first figurative use when God asked "Shall I hide from Abraham what I am about to do?" Krupto speaks of literal hiding in many Gospel passages, but also of figurative hiding, as in Lk 18:34 (cp Lk 19:42) where the meaning of Jesus' words was "hidden from" the disciples (Cp Webster's definition of "cryptic" = having or seeming to have a hidden or ambiguous meaning). In Jn 19:38, krupto is used adverbially to refer to the “secret” (under cover, in hiding) discipleship of Joseph of Arimathea. Gilbrant - In classical Greek kruptō means “to lay one on the other,” “to cover,” or “to conceal.” It carries with it the idea of keeping something secret or protected. It is often used in reference to things “hidden” for selfish reasons. The Septuagint uses kruptō to refer to the baby Moses being “concealed” from the Egyptians so his life might be spared (Ex 2:3). Jeremiah was commanded to “hide” or “bury” a linen girdle in the earth for a certain length of time causing it to decay and thus painting a graphic picture of God’s judgment on Judah (Jer 13:1-11). In the New Testament kruptō is often used of things which are hidden for the purpose of keeping them secret (Matthew 13:35,44; 25:25; John 19:38). Money is buried under the false notion that what is not used will not be wasted or lost (Matthew 25:18,25). Jesus used kruptō in Matthew 5:14 to teach that some things cannot be hidden and are simply not meant to be. Paul wrote that believers can have their lives hidden with Christ in God in the sense that they do not have to conform to the carnality of this present world (Colossians 3:3). John described the futile efforts of men to hide from the face and wrath of God when the Day of the Lord comes (Revelation 6:15,16). The contrast is obvious: Man can be hidden “safely” in God now, or he can try unsuccessfully to hide from God then. (The Complete Biblical Library Greek-English Dictionary). QUESTION - Who was Joseph of Arimathea? | GotQuestions.org ANSWER - Joseph of Arimathea was a biblical figure who played an important role in the burial of Jesus Christ. His account can be found in each of the four Gospels: Matthew 27:57–60; Mark 15:42–46; Luke 23:50–53; and John 19:38–42. He is called “Joseph of Arimathea” because “he came from the Judean town of Arimathea” (Luke 23:51) and to distinguish him from other Josephs in the Bible. While there is not much information in the Bible about Joseph of Arimathea, there are certain things we can glean from the text. In Luke 23:50, we learn that Joseph was actually a part of the Council, or Sanhedrin—the group of Jewish religious leaders who called for Jesus’ crucifixion. However, as we read on to verse 51, we see that Joseph was opposed to the Council’s decision and was in fact a secret follower of Jesus (see also Mark 15:43). Joseph was a wealthy man (Matthew 27:57), although the source of his wealth is unknown. In addition, the Bible refers to Joseph as a “good and upright man” (Luke 23:50). After Jesus’ death on the cross, Joseph, at great risk to himself and his reputation, went to the Roman governor Pilate to request Jesus’ body. Nicodemus, the Pharisee who had visited Jesus at night to ask questions about God’s Kingdom (John 19:39; cf. John 3), accompanied Joseph. The two men were granted custody of Jesus’ body, and they immediately began to prepare the body for burial. Following Jewish custom, they wrapped the body in strips of linen and mixed in myrrh and aloe. However, it was the Day of Preparation—the sixth day of the week, just before the Jewish Sabbath—and it was late in the day. So Joseph and Nicodemus hurriedly placed Jesus in Joseph’s own tomb, located in a garden near the place of Jesus’ crucifixion. Unbeknownst to Joseph and Nicodemus, their choice to put Jesus in Joseph’s tomb fulfilled Isaiah’s prophecy spoken hundreds of years before Jesus’ death: “He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth” (Isaiah 53:9, emphasis added). This is one of the many prophecies that have confirmed Jesus’ identity as the Messiah and Son of God. The day after Jesus’ burial, the chief priests and Pharisees went to Pilate to request that the stone Joseph had placed in front of the tomb be sealed, and a guard posted, for three days. They cited Jesus’ assertion that He would rise after three days and claimed the disciples might attempt to steal the body in order to fabricate a resurrection (Matthew 27:63–64). Their precautions were for naught, as Jesus rose from the dead on the third day, just as He had predicted (Matthew 28). Many spurious stories and legends have arisen regarding Joseph. Some purport that Joseph of Arimathea was the uncle of Jesus’ mother, Mary. However, the Bible makes no such connection, so the claim is unsubstantiated. In addition, Joseph supposedly made many trips to Britain for trade and is said to have eventually brought the gospel to that country. Again, though, the Bible is silent about Joseph after Jesus’ burial, so we cannot know for sure what path he took later in life. What we do know is what we find in the Scriptures: Joseph of Arimathea was a rich man and part of the Sanhedrin, and he procured Jesus’ body and laid it in his own tomb—from which Jesus would rise again in power three days later. Henry
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Cole - When I was in college, there was an ad for Clairol hair-coloring that had the tag line, “Only her hairdresser knows for sure.” You couldn’t tell by looking whether she dyed her hair or not. So we used to refer to certain Christians, who were quiet about their faith, as “Clairol Christians,” because only God knew for sure that they were believers. Up to this point, both Joseph and Nicodemus had been “Clairol Christians.” Nobody except God knew that they were followers of Jesus. John 19:38 says that Joseph was “a disciple of Jesus, but a secret one for fear of the Jews.” (The Cross and Our Commitment John 19:31-42) James Butler - SECRET DISCIPLE John 18:40 - Sermon Starters Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus; and Pilate gave him leave. He came therefore, and took the body of Jesus” (John 19:38). Joseph of Arimathea will always have the “secret disciple” stigma attached to him. It is a shameful designation, but many of us have at times been “secret disciples of Jesus” unwilling to let others know where we stand in regards to Christ. Secret discipleship is a shameful thing, but many belong in this category. A young man who had spent the summer in a lumber camp where the ungodly thrive, was asked by others how he fared, being a Christian, in a lumber camp, and he replied that he did well for no one found out that he was a Christian. This illustrates the dishonorableness of secret discipleship. We note here three things about the secret discipleship of Joseph of Arimathea. His problem and performance are seen in every secret disciple. FIRST—HE HAD A CONCEALED PROBLEM “A disciple of Jesus, but secretly.” The first problem of a secret disciple shows up in in his failure to confess Christ publically. He does not tell people by his mouth or manners that he is a Jesus follower. He cleverly and consistently conceals the fact of his faith—if you can call it faith. This attitude and action of Joseph of Arimathea is a perilous situation to be in for Jesus said, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven, But whosoever shall deny me before men, him will I also deny before my Father which is in heaven” (Matthew 10:32, 33). We all want Christ to confess us very prominently before God the Father but this will not happen to those who are secret disciples. SECOND—HE HAD A COWARDLY PROBLEM “For fear of the Jews.” A secret disciple is basically a coward. Joseph of Arimathea was afraid of the Jews and did not want to lose his status in society. He was a coward, for he was more afraid of the Jews then of Jesus. The animosity of the Jews toward one who confessed Christ is seen in John 9:33. Joseph was a rich man (Matthew 27:57) and had high position (Mark 15:43). The Jews could hurt both if Joseph made a public profession of faith. So he feared the Jews. THIRD—HE HAD A CEMETERY PROBLEM “Besought Pilate that he might take away the body of Jesus.” Joseph was too late to support Christ in the crisis. Like all secret disciples, his role was the cemetery. Many church members are like this. They say nothing until an issue is defeated or a pastor is run off, then they show up with cemetery sympathy for the defeated. This is not the kind of help that is needed. They should have stood up for the cause when the issue was around. But as a secret disciple they are cemetery Christians. They are good at burying that for which they would not take a stand. We do not need that kind in the church. (Sermon Starters) John 19:39 Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. Nicodemus: John 3:1-21 7:50-52 Mt 12:20 19:30 a: John 12:7 2Ch 16:14 Song 4:6,14 Related Passages: John 3:1-2+ Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; 2 this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for (term of explanation) no one can do these signs that You do unless God is with him.” John 7:50-52+ Nicodemus (he who came to Him before, being one of them [MEMBER OF SANHEDRIN]) *said to them, 51 “Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?” 52 They answered him, “You are not also from Galilee, are you? Search, and see that no prophet arises out of Galilee.” (WRONG!!!) NICODEMUS COMES OUT IN THE OPEN WITH DEVOTION Nicodemus, who had first come to Him by night (Jn 3:1-2+), also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight - It is notable that 100 pounds of spices would have been very costly because spices had to be imported. This teaches us that not only was Nicodemus wealthy, but also that he was generous, which clearly indicates his love for Jesus. D L Moody - Did Nicodemus remember that evening when he heard Christ say, “The Son of man must be lifted up”? Larry Richards - At last Nicodemus was ready to declare his allegiance to Jesus, even though Jesus was dead. It’s one thing to jump on the bandwagon of a person or movement then at the height of popularity. It’s another thing entirely to come out publicly in support of a leader who has been rejected and lies dead. The test of our faith is faithfulness to Jesus when things go wrong, not when everything is going right. 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